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Temple, Liam Peter. "Holy and peculiar people : mysticks and mystical theology in England, 1605-1705." Thesis, Northumbria University, 2015. http://nrl.northumbria.ac.uk/35177/.
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This thesis addresses attitudes towards mystical theology in seventeenth-century England. While current historiography on mystical theology tends to stress its Catholic and medieval contexts, it has so far overlooked the ways in which Protestants continued to assimilate it in the early modern period. By exploring how Catholics and Protestants engaged with each other when discussing mystical theology, this thesis traces both irenic and intolerant responses to the debate. In many cases the confessional stance of the author of mystical works was seen as secondary to the spiritual benefits derived from them. Drawing on substantial archival material as well as printed works, this thesis shows that both Catholics and Protestants claimed mystical theology as their own through references to ‘mysticks’ and ‘mystical theology’. Tracing such references generates new insights into the role mystical theology played in the religious beliefs of a diverse range of groups including the English Benedictines, Familists, antinomians, Cambridge Platonists and Philadelphians. By exploring the beliefs of these diverse groups through a semantic approach we can use mystical theology to understand religious debates across the seventeenth century more broadly. As the mystical ‘way of knowing’ became associated with both Catholic and radical ‘enthusiasm’ by those seeking to discredit it, it is argued that the Philadelphian Society failed to survive largely due to their attempts to assimilate both Catholic and radical uses of mystical theology into their beliefs. This thesis rejects attempts to define or label a form of ‘mysticism’ in the period as subjective, preferring instead to understand exactly what ‘mystical theology’ and ‘mysticks’ meant to contemporaries. By showing that the identification of authors as ‘mysticks’ for the first time in the English language had its origins in the seventeenth century within diverse contexts, it also questions the usefulness of some twenty-first century labels.
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Barsam, Ara Paul. "'Reverence for life' : Albert Schweitzer's mystical theology and ethics." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365758.
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Haddad, M. R. "The mystical theology of Jessie Penn-Lewis (1861-1927)." Thesis, Durham University, 2005. http://etheses.dur.ac.uk/2708/.
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This thesis examines the life and mystical theology of Jessie Penn-Lewis (1861-1927). While Penn-Lewis has been the subject of historical research, particularly by scholars of the evangelical movement of the late 19'h century, yet her theology has not received adequate assessment from the academic community. Therefore, this thesis undertakes an analysis of the mystical theology of Jessie Penn-Lewis whereby I demonstrate that Penn- Lewis was part of the classical mystical tradition, over and against the Quietism operative within the Keswick Conventions of her day. Following a brief summary of her life, international ministry, and mystical writings, I show that Penn-Lewis's mystical path engaged suffering in the soul's ascent to union with the Divine and this separated her from the Quietists who insisted upon the one-act of passivity in reaching the highest mystical states. I trace the Quietism within the early Keswick Conventions to a mishandling of the Prayer of Simple Regard by Quietists such as Madame Guyon and Thomas Upham. Upham's reshaping of Guyon's Quietism was readily assimilated by leaders within the early Keswick Conventions, excluding Mrs. Jessie Penn-Lewis who could not tolerate the passivity and absorption of the will demanded by Quietism. Penn- Lewis's mystical theology, also called Cross Theology, was nurtured by the Romantic mood of the day, and was thus rooted in personal religious experiences, including the experience of suffering. In this way Cross Theology combines the apophatic tradition of Bonaventure with an experience of suffering, in the soul's ascent, such that Cross Theology opposes the shallow mysticism of Keswick's Quietists who rejected effort and suffering in the path toward the unitive state. Penn-Lewis'ร mysticism also advances and the social ramifications of women's union with Christ. According to Penn-Lewis, women who are united with Christ bear the fruits and responsibilities of the highest mystical state, just as men. Cross Theology therefore had social consequences manifest in women’s equal service beside men in Christian work. Penn-Lewis's mysticism was central to her ministry, her interpretation of scripture and her activism on behalf of women. Thus, Penn-Lewis was a Protestant mystic whose mysticism gave shape to an egalitarian agenda that challenged the gender bias of the Church at the turn of the century.
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Pearson, Kenneth N. ""Faith seeking mystical understanding" Jean Gerson's reform of scholastic theology in his early works Against the curiosity of scholars (1402) and On speculative mystical theology' (1402-1403), to which is appended a working translation of De mystical theologia speculativa (Considerations 28-34) /." Online full text .pdf document, available to Fuller patrons only, 1997. http://www.tren.com.
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Berry, John C. "The nature of Christian mysticism in the thought of Baron von Huegell and George Tyrrell." Thesis, University of Leeds, 1989. http://etheses.whiterose.ac.uk/482/.
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This thesis seeks to establish the place of Baron von aigel and George Tyrrell in the revival of interest in mysticism at the beginning of the present century. Though leading figures in the modernist movement in the Roman Catholic Church, their collaboration on the subject of mysticism was central to their friendship and work. They helped to retrieve the central concerns of mystical theology after a retreat from mysticism which had affected the Church since the condemnation of Quietism in 1699. Their account of Christian mysticism, which involved a critique of Buddhism, neo-Platonism and pantheism, rested on a worldaffirming attitude to creation, a balance between divine transcendence and immanence and the articulation of a legitimate panentleism. It also involved a positive acceptance of the bodily-spiritual unity of human nature and ordinary experience as the locus of mystical encounter with God. Their account also emphasised the reality of direct contact between God and the individual, and the affective and cognitive dimensions of mystical experience. They asserted the centrality of mystical union as a dynamic communion of life, love and action which is the primary goal of the Christian life. They emphasised the necessity of contemplation, understood not as passive inaction, but as a profound energising of the soul. Asceticism, the embracing of suffering, self-discipline and a right ordering of human affection, was also judged indispensable. Moreover, they believed that only in the context of the intellectual and institutional elements of religion, does mysticism find its true theological locus in Christian life and reflection. Their comprehensive definition of mysticism opened up the possibility of understanding both the uniqueness of Christian mysticism, and the reality and value of non-Christian forms of mystical experience as genuine encounters with the divine. Accepting a universal call to mysticism, they held the mystical way to be the way to full humanity which is also the individual's realisation of divinity.
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Teply, Alison Jane. "The mystical theology of Peter Sterry : a study in neoplatonist Puritanism." Thesis, University of Cambridge, 2004. https://www.repository.cam.ac.uk/handle/1810/265464.
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Peter Sterry (1613-72) was a complex and fascinating man living amid tumultuous times. Largely neglected and ignored by historians and philosophers in the centuries since his death, Sterry nonetheless deserves attention as an impmtant member of the Cambridge Platonist movement, a key forerunner of the English nonconformists, and, in addition, as a prominent espouser of millennarianism. Interestingly, despite the everpresent mysticism in his works, Sterry's years as Cromwell's chaplain meant that, rather than being an other-worldly clergyman, he was intimately connected with the politics of his day. Moreover, as both a Calvinist and a Platonist, Sterry ingeniously combined two rather . different modes of thinking. Yet his commitment to both Calvinism and Platonism lead to several tensions in his work, some of which are never entirely reconciled. Sterry's influence on the early development of Cambridge Platonism has been unappreciated, and yet it is said that he was one of the first to introduce Platonism into the University of Cambridge. Indeed, many of Sterry's ideas tie in closely with those of Cambridge Platonism, including toleration, the love rather than the wrath of God, self-determination, the importance of Christian morality, and Reason as the 'candle of the Lord' (albeit in Sterry's case with Calvinist reservations). From his monist ideas of creation, to his attractive desire for freedom of conscience, and his rather unorthodox belief in universal salvation, the two themes most encapsulating Sterry's thought are love and unity. All things in creation attain true meaning only in the unifying light and love of Christ.
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Martin, Jacquilyne E. "Cardinal Bessarion, mystical theology and spiritual union between East and West." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ53068.pdf.
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Tan, Justin Teng-Tiong. "Mystical anthropology in Gregory of Nyssa's Homilies on the Song of Songs." Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/mystical-anthropology-in-gregory-of-nyssas-homilies-of-the-song-of-songs(98abf7a5-3380-48cd-baf3-20bbfb9ba285).html.
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The Thesis is an attempt to explicate Gregory of Nyssa's mystical anthropology in one of his most mature of mystical writings, the Homilies to the Song of Songs. Gregory's mystical anthropology draws its basis from his philosophical anthropology, and explores the implication of the nature and destiny of man in terms of the concept of divinisation or the transformation of human nature by the indwelling Christ. Gregory utilises the neo-Platonic concept of the ascent of the soul to its original perfection, but transforms this concept by the biblical doctrine of Grace and Incarnation. Holding to the unbridgeable gulf between the Created and the Uncreated, Gregory proposes the abandonment of all senses and entrance into the darkness where God ist and he postulates the divinisation of human nature without end based on that unbridgeable gulf. Gregory's philosophical anthropology would be incomplete without his mystical anthropology. The divinisation of human nature does not imply an idiosyncratic idea of the soul in flight, "from the alone to the Alone". The soul, as Gregory understands it, is firmly attached to its ecclesiastical community, where it has its space-time existence in a life of imitating its Lord in his love for mankind. Its destiny is ultimately linked with the destiny of the body of Christ, the Church. Gregory's concept is then compared with Origen's, whose ideas are said to have the most influence on Gregory's. Analysis shows that there are extrapolations of Origen's theology in Gregory's, but there are obvious discontinuities. The fact of the Incarnation is stressed by both writers, but the soul in Origen seems to pass beyond faith in the Incarnation in its ascent to God into the light of the full knowledge of God; whereas Gregory places his theology on the faith of the Incarnation throughout the soul's ascent, not into increasing light, but into increasing darkness where God is. An illustration of Gregorys mystical anthropology can be detected in his other writing, the Life of Macrina, where he describes his sister using the familiar imageries from the Song of Songs i. e. virgin, bride, Thecla, refining gold and guidance to her ascetic community. Her ascent in perfection is also described in the language of the doctrine of Epektasis. Gregory seems to see in Macrina a real life paradigm for his mystical anthropology.
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Gunnarsson, Håkan. "Mystical realism in the early theology of Gregory Palamas : context and analysis /." Göteborg : Univ., Inst. för Religionsvetenskap, 2002. http://www.loc.gov/catdir/toc/fy0613/2003458320.html.
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Sikka, Sonya. "Three forms of transcedence : a study of Heidegger and medieval mystical theology." Thesis, University of York, 1993. http://etheses.whiterose.ac.uk/10875/.
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Gabrielli, Timothy R. "Solidarity and Mediation in the French Stream of Mystical Body of Christ Theology." University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1417899509.
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Atta-Baffoe, Victor R. "A study of Richard Hooker's theology of participation and the principle of Anglican ecclesiology." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Rankin, William Duncan. "Carnal union with Christ in the theology of T.F. Torrance." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/10617.
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This thesis examines and critiques the doctrine of carnal union with Christ in the theology of Scottish theologian Thomas Forsyth Torrance. Torrance's teaching on union with Christ in general and carnal or incarnational union with Christ in particular is unfolded within the wider context of his christocentric dogmatics and its genetic development. Extensive use is made of Torrance's unpublished Auburn and New College lectures on the subject. The teachings of Athanasius, Calvin, and Barth on union with Christ, since Torrance professes such a great debt to their influence on his own thought in this area, are also surveyed, and lines of continuity and discontinuity with Torrance's teaching are traced. I demonstrate that, although developed from a variety of historical sources and not so readily seen from his published works, a unique development of the ancient theological couplet of anhypostasia and enhypostasia exists at the heart of Torrance's christology. This couplet lies behind Torrance's understanding of the person of Christ and his union with humankind. He develops his doctrine of carnal union with Christ under these twin rubrics of anhypostasia and enhypostasia. I contend that while Torrance seeks to resolve the tension between these juxtaposed categories, it is not clear that he has adequately resolved the antithesis. Part of the tension is due to a lacuna in the anhypostatic rubric. Specifically, the abbreviated version of salvation history for carnal union with Christ that Torrance develops from the nonassumptus is less overtly trinitarian than that of its enhypostatic counterpart. I demonstrate that Torrance's doctrine of carnal union with Christ omits clear reference to the role of the Holy Spirit in this anhypostatic aspect of the incarnation, creating confusion in the minds of critics over the relevance of both the Holy Spirit and human response in Torrance's theology. This lacuna begs clarification in a theology that is otherwise known as overtly trinitarian. Furthermore, I contend that Torrance's doctrine of carnal union with Christ introduces an element of contingent necessity into the nature of the incarnation. Torrance's construction demands that God must incarnate in just this way, setting up a carnal union with Christ that includes all humankind in its universal range, because the Logos who assumes humanity is the creator: Christ is not only a man but Man. I argue this contingent necessity endangers the freedom of God and truncates the voluntary nature of Christ's person and work, as well as valid human response, in the anhypostatic rubric. Because of these potential difficulties, clarification beyond mere appeal to the other juxtaposed category of enhypostasia is required. Thus, I conclude that it is not acceptable for Torrance to leave doubt about either the significance of the Holy Spirit or human response in even one strand of his theological tapestry.
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Griffith, Wayne Douglas. "The influence of union with Christ on the relational practice of pastors." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Paver, Jonathan David. "Union with Christ in the theology of Dr. John Owen (1616-1683) with special emphasis on its impact on sanctification and a Christian's duty /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com.
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Paver, Jonathan David. "Union with Christ in the theology of Dr. John Owen (1616-1683) with special emphasis on its impact on sanctification and a Christian's duty /." Portland, Or. : Theological Research Exchange Network (TREN), 2005.
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Petry, Yvonne. "Gender, Kabbalah and the Catholic Reformation, a study of the mystical theology of Guillaume Postel, 1510-1581." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq23651.pdf.
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Goodloe, Amy Townsend. "My lover, my god : the role of gender in the mystical theology of The Cloud of Unknowing /." Thesis, This resource online, 1993. http://scholar.lib.vt.edu/theses/available/etd-09302009-020010/.
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Shaw, Christopher David. "Engaging Eckhartian mysticism in a secular context : a hermeneutical study in post-Kantian thought." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:c0c986bc-b109-438d-a941-4c94836f4699.
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The aim of this thesis is to define, develop, and defend an interpretation and application of the mystical ontology of Meister Eckhart. Briefly, mystical ontology should be understood as a distinctive theology insofar as it presents God's being, the being of the world, and the individual's being as an essentially unified whole. My research focus for this thesis will then be to situate Eckhart's theology within current debates on mysticism and amidst the post-Kantian philosophical turn toward ontology. The cumulative effort of this thesis will reach its height when I apply my conclusions on the mystical nature of being that can be found in Eckhart's medieval writings and transcriptions in order to address the modern, theological problem of secularity. This effort will be implemented with the objective of creating a space for dialogue between Christian theology and the generally secularized culture that, in part, defines the present age. In so doing, this thesis will demonstrate the philosophical and cultural relevance of this particular understanding of the nature of being when treating modern problems in theology. The guiding question for this thesis will be the following: what insights can Meister Eckhart's thought offer to theologians today in addressing the problem of secularity? My overall thesis will then be: the mystical ontology of Meister Eckhart can be interpreted and applied in a manner that successfully opens a space for constructive dialogue between secular culture and the presence of God in the world. Overall, this thesis should be read as a scholarly project on Eckhartian theology and its applicability toward productively treating the problem of secularity. All of my conclusions will be derived as a result of having been situated and argued for amidst current debates on relevant topics, as well as in relation to other major works that are indispensable for such a project. To be clear, my aim will not be to appropriate Eckhart's work and to assimilate it to a post-Kantian perspective. Rather, I will look to Eckhart for his clear and definitive theological statements. I will then interpret those statements and apply them in a manner that efficaciously engages specific principles of secularity in demarcating a common ground for dialogue.
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Ryan, P. J. "The Greek analogical imagination in the mystical interpretation of scripture: a study directed to aspects of the thought of Gregory of Nyssa." Thesis, Online version, 1985. http://hdl.handle.net/1959.13/1312952.
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Research Doctorate - Doctor of Philosophy (PhD)Two of the most notable characteristics of the Church of Alexandria in the patristic period are the allegorical interpretation of Scripture and the development of Mystical Theology. The question naturally arises whether their presence together in Alexandria was simply a coincidence, or whether one was dependent on the other. It was this question which prompted the thesis. in the course of the enquiry it was necessary to examine allegory as such and the unique use of it in the Church of Alexandria. This led also to a study of typology and the different approaches to exegesis among the Churches. It seems to me that the mysticism of Alexandria is due to three influences: 1. There is a mystical element in Neoplatonism which is traditional and goes back beyond Plato. ; 2. There is the influence of the mystery religions and their use of symbol, symbolic language and allegory to keep the mystery shrouded. ; In the tradition of these mysteries, the allegorical method itself was regarded as a secret gnosis. 3. The allegorical method allowed this tradition to be read into Christian revelation. These points form the basic outline of the thesis.
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Exaltacion, Chrysostom B. "Encountering God through friendship: Re-presenting the doctrine of the Holy Triune God through the mystical theology of Egide van Broeckhoven, S.J." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106919.
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Thesis advisor: Andre BrouilletteThesis advisor: Brian P. Dunkle
Thesis (STL) — Boston College, 2016
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Nascimento, Júnior Acácio. "Teologia e experiência na mística de mestre Echhart." Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2519.
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Previous issue date: 2009-02-16The objective of the present work is to present the importance of the medieval Dominican monk Eckhart in the context of Christian mystic, mater that is as old as is it complex. It defends that in no other Christian mystic it reached such a visible position in part, because his Metaphysical position was based, differentially, in the neoplatonic dialect thought, and in part because, in his own time and also later, some of his asseverations about God are still to be understood. For this a historical-theological recapitulation was made on fundamental eckhartians emphases, the extension of the interdependence seen between theology and experience and how the mystic delineated and established by him marked his time and perpetuated, molding times and world-wide movements. This thought was mediated under the perspective of Christian phenomenology, and came to the conclusion that there is a verifiable platform, by which Meister Eckhart would have a guaranteed contribution to today s spirituality.
O objetivo do presente trabalho é apresentar a importância do monge dominicano medieval Eckhart no contexto da mística cristã, matéria tão antiga quanto complexa. Defende-se que em nenhum outro a mística cristã alcançou tanto destaque - em parte, porque sua posição metafísica baseou-se, diferenciadamente, no pensamento dialético neoplatônico, e em parte porque, no seu próprio tempo e também depois, algumas de suas asseverações sobre Deus ainda estão para ser entendidas. Para isso foi feita uma recapitulação histórico-teológica sobre as ênfases eckhartianas basilares, a extensão da interdependência vista entre teologia e experiência, e sobre como foi que a mística delineada e estabelecida por ele marcou seu tempo e perpetuou-se, moldando épocas e movimentos mundiais. Esse raciocínio foi mediado pela perspectiva da fenomenologia cristã, e chegou-se à conclusão que existe plataforma verificável, pela qual Mestre Eckhart teria contribuição garantida para a espiritualidade nos dias de hoje.
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Veshcherevich, Julia Vadimovna. "Open skies a study in mystical theology in the light of Genesis 28:10-17, Daniel 7:13-14, John 1:51 and Acts 7:55-56 /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Gallego, Roberto de Almeida. "A treva luminosa: teologia e mística em Paul Evdokimov." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1875.
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Previous issue date: 2012-11-07The object of the present doctoral thesis is to study the co-relation between theology and mystical theology in the works of the Russian philosopher and Orthodox theologian Paul Evdokimov (1901-1970). As a result of the Bolchevik Revolution, Paul Evdokimov, like many intellectuals of his generation, had to leave Russia and settled in France, where he lived and wrote, thus contributing significantly to the dissemination of the Orthodox Christianity in the West. By expounding with creative depth and unique sensitivity the treasures of his own religious tradition, Paul Evdokimov bequeathed to Orthodox Christians and Western men and women alike a legacy of profound insights into the human condition, which still preserves their vitality and freshness at the dawn of this new century. Initially, this study seeks to draw a biographical portrait of Paul Evdokimov and identify the main theoretical and existential references that helped shape his vision of the world. These references have a philosophical, theological and literary character. Furthermore, this study focuses on the critical fortune of Paul Evdokimov s works through the compilation and summarization of opinions from commentators of Evdokimov s oeuvre. The reader is presented sequentially with some characteristic traits of Orthodox Christianity. Finally, this study looks into the issues related to the evidence and validation of the knowledge of God from Paul Evdokimov s perspective, comparing such ideas to contributions arising from the epistemology of religion with regard to the so-called proof or arguments of God s existence. From all these elements, this study aims to demonstrate that to Paul Evdokimov, there is a fundamental indistinction between theology and mystical theology, namely, at the ultimate foundation that supports them, in that such indistinction can be traced in some of the dominant ideas prevalent in his oeuvre
A presente tese doutoral tem, por objetivo, estudar a correlação entre teologia e mística na obra de Paul Evdokimov (1901-1970), filósofo e teólogo ortodoxo russo, o qual, em virtude do advento da Revolução Bolchevique em sua terra natal, viu-se, juntamente com outros tantos intelectuais de sua geração, obrigado a deixá-la, fixando-se, então, na França, onde viveu e escreveu, contribuindo, significativamente, para a divulgação, no Ocidente, do cristianismo ortodoxo. Ao interpretar, com criatividade e sensibilidade invulgares, os tesouros de sua própria tradição religiosa, Paul Evdokimov legou, não só aos ortodoxos, mas também aos homens e mulheres de cultura ocidental, um acervo de profundas intuições a respeito da condição humana, que preserva a sua atualidade e o seu frescor, neste alvorecer de novo século. Com vistas ao cumprimento do escopo deste trabalho, buscou-se, inicialmente, esboçar o retrato biográfico do referido autor, assim como indicar os principais referenciais teóricos e existenciais que contribuíram para a formação de sua visão de mundo, referenciais, estes, de ordem filosófica, teológica e literária. Em seguida, cuidou-se de elaborar a fortuna crítica da obra de Paul Evdokimov, através da compilação e da sumarização das impressões que os principais comentadores da obra de Evdokimov têm desta. Sequencialmente, tentouse apresentar, ao leitor, alguns dos traços característicos do cristianismo ortodoxo. Por fim, a pesquisa se debruçou sobre a problemática relativa à evidência e à validação do conhecimento de Deus, a partir do pensamento de Paul Evdokimov, cotejando tais ideias com alguns aportes advindos da epistemologia da religião, bem como analisando a posição do mencionado autor com respeito às denominadas provas ou argumentos da existência de Deus. A partir de todos estes elementos, tentou-se demonstrar que, para Paul Evdokimov, vigora uma indistinção fundamental isto é, no nível do fundamento último que as sustenta entre teologia e mística, sendo que tal indistinção pode ser rastreada em algumas das ideias-força recorrentes em sua obra
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Tyler, Peter Mark. "Mystical strategies and performative discourse in the 'Theologia Mystica' of Teresa of Avila : a Wittgensteinian analysis." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/1931/.
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The thesis argues that a Wittgensteinian approach to the 'mystical' writings of a 'mystical theologian' such as Teresa of Avila reveals that rather than exhibiting an ontological mysticism these writings are better understood as enacting what are termed 'mystical strategies' or 'performative discourse'. The notion that both Wittgenstein and Teresa employ what are termed 'therapeutic or transformational strategies' to effect change in their readers is central to its argument. In this respect the thesis concludes that their writing is fundamentally transformational in character.
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Van, Niekerk Margeretha. "Bodies in the body of Christ : in search of a theological response to rape." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86459.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: This study argues that rape is an instrument of patriarchy, functioning in the same way as torture to keep patriarchal power hierarchies intact. Rape robs women of their voices, making and keeping them invisible. The body is a symbol for power and the female body represents patriarchal angst about losing power. The development of ontologies of body over the ages is traced, showing how these ontologies eventually led to the dualistic devaluing of the body. The body came to be seen as a commodity while the so-called inner or spiritual world became the body of theology. The body of Christ in 1 Corinthians is analysed, showing how Paul placed the body in the centre of theology and Christian life, while he simultaneously undermined the seemingly natural societal hierarchies by (re)constructing the body of Christ in a subversive way. The body of Christ re-members (remembers and reconstructs) the body in a way that controverts the abuse of women’s bodies. By subverting patriarchy’s power hierarchies, by valuing bodies and thereby making them visible, by transforming bodies and by imagining a body beyond patriarchy, the body of Christ re-members the social and individual body in a way that resists the violently abusive patriarchal body.
AFRIKAANSE OPSOMMING: Hierdie studie argumenteer dat verkragting ’n instrument van patriargie is. Verkragting funksioneer op dieselfde manier as marteling met die doel om patriargale mag-strukture in stand te hou. Verkragting beroof vroue van hul identiteit en maak en hou hulle sodoende onsigbaar. Die liggaam is ‘n simbool van mag en die vroulike liggaam verteenwoordig patriargale angs oor magsverlies. Die ontwikkeling van liggaamsontologieë word nagespeur om aan te toon hoe hierdie ontologieë uiteindelik ontwikkel het tot ’n dualistiese devaluasie van die liggaam. Die liggaam is gesien as ’n kommoditeit, terwyl die sogenaamde innerlike of geestelike wêreld die liggaam van teologie geword het. Die liggaam van Christus in 1 Korintiërs word geanaliseer, om aan te toon hoe Paulus die liggaam in die sentrum van die Christelike lewe geplaas het, terwyl hy terselfdertyd die oënskynlik natuurlike samelewingshiërargieë ondermyn deur die liggaam van Christus op subversiewe wyse te (her)konstrueer. Die liggaam van Christus onthou en rekonstrueer die liggaam op so ‘n wyse dat dit die misbruik van vroue se liggame opponeer. Deur patriargie se magstrukture te ondergrawe, deur liggame te waardeer en hulle sodoende sigbaar te maak, deur liggame te transformeer en deur ’n liggaam anderkant patriargie voor te stel, onthou en rekonstrueer die liggaam van Christus die gemeenskaplike en individuele liggaam op ’n manier wat die gewelddadige misbruik deur die patriargale sisteem teëstaan.
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Cvetković, Carmen Angela. "Seeking the Face of God : a study on Augustine's reception in the mystical thought of Bernard of Clairvaux and William of St. Thierry." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1213.
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The present thesis examines the way in which two twelfth century authors, the Cistercian monks, Bernard of Clairvaux (1091-1153) and William of St. Thierry (c. 1080-1148), used Augustine (354-430) in the articulation of their mystical thought. The approach to this subject takes into account the fact that in the works of all these medieval authors the “mystical” element is inescapably entangled with their theological discourse and that an accurate understanding of their views on the soul’s direct encounter with God cannot be achieved without a discussion of their theology. This thesis posits that the cohesion of Bernard’s and William’s mystical thought lies in their appropriation of the guiding principle of Augustine’s mystical theology: “You made us for yourself and our heart is restless until it rests in you” (conf. 1.1.1), reflected in the subtle interplay of three main themes, namely (1) the creation of humanity in the image and likeness of God, which provides the grounds for the understanding of the soul’s search for direct contact with God; (2) love as a longing innate in every human being, which explores the means to attain immediacy with God; and (3) the soul’s direct encounter with God, which discusses the nature of the soul’s immediate experience of the divine presence that can only be achieved in lasting fullness at the end of time. This examination of Bernard’s and William’s use of Augustine is structured on the basis of these three core themes which form the scaffolding of their mystical thought. Investigating the specific methods of their reception of Augustine will highlight the originality and uniqueness of each of the two Cistercian authors, who while drawing on the same patristic source use it nevertheless in various ways, by focussing on different aspects of Augustine’s immense oeuvre and by arriving at distinct mystical programmes.
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Goutierre, Laurent. "Le Christ, source de la théologie : pour une sagesse théologique." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAK004/document.
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La théologie naît de la parole de Dieu. Elle doit donc expliciter ce qui caractérise la parole de Dieu. Or, c’est dans le Christ que Dieu s’adresse en personne aux hommes. Il est en outre nécessaire de préciser quelle philosophie de la parole est capable de servir d’instrument à cette réflexion théologique. Dans le Christ, parole et geste sont relatifs à son Je Suis divin et sont portés par une intention et un jugement nouveaux, divins. On reprend ainsi quelques questions fondamentales : foi et intelligence ; histoire et métaphysique ; théologie et mystique : en terre chrétienne, elles sont inséparables et une sagesse théologique demande d’être à la fois savoureuse et rigoureuse du point de vue de la vérité ; ce qui le permet est une philosophie qui explicite la cause finale grâce à l’amour. Enfin, on aborde l’unité et l’organisation de la théologie : c’est à partir du Christ que s’explicite l’ordre de la théologie dans le développement organique de ses partiesTheology flows from the word of God. Its task, therefore, is to explicate what characterises that word. In Christ, God speaks in person to mankind, which is why we need to establish which philosophy of the human word is capable of serving theological reflection. Christ’s words and actions are relative to His divine I Am ; his words and actions are carried by a new, divine judgement and intention. This brings us to some fundamental questions : faith and intelligence ; history and metaphysics ; theology and the mystical. These pairs are inseparable in Christianity. A theological wisdom must be both appealing and rigorous as regards the truth ; what is it that allows it to be just that ? A philosophy which, thanks to love, explicates the final cause. Finally, we look at the unity and the organisation of theology : Christ himself determines the order of theology in the organic development of its different areas
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Tahri, Larbi. "Sémiotique de la mystique populaire au Maroc : le cas de la « Tuhfat al Ikhwane bi ba'di manaqib chorafa Ouazzane »." Electronic Thesis or Diss., Université de Lorraine, 2019. http://www.theses.fr/2019LORR0340.
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Le point du départ de cette thèse réside dans la question de l’importance de l’islam comme sujet d’actualité et de recherche. Nous avons souligné que l’Islam est pluriel notamment dans ses dimensions herméneutique et anthropologique. Le soufisme en est une actualisation issue, entre autres sources, d’une lecture ésotérique du texte coranique. Cette conception soufie de l’Islam est empreinte de certaines valeurs universelles et surtout d’un faire sémiotique révélé par une discursivation qui est le lieu des interactions de l’actant musulman avec d’autres actants ,avec la réalité environnante et avec le monde comme objet et Dieu comme sujet censé être hiérarchiquement supérieur .Le travail est mené sur un corpus extrait d’une œuvre intitulée «tuhfat al ikhwan fi ba’di Chorafa Ouazzane »traductible en « la merveille des confrères au sujet de certaines vertus des Nobles d’Ouazzane ». Ce corpus que nous avons traduit se voudrait représentatif des moments les plus intenses du processus de construction des significations par l’énonciateur. L’horizon esquissé par cette étude compte répondre aux exigences de l’islamologie telle qu’elle a été esquissée par Mohammed Arkoun et qui préconise l’usage des théories modernes pour approcher le fait religieux islamique. La sémiotique adoptée va dans cesses, elle se fixe comme objectif principale l’appréhension de l’univers de significations en partant des concepts de la sémiotique classique, en convoquant les configurations lexicales, en s’ouvrant à la sémiotique du corps et surtout en inscrivant la totalité de l’analyse dans les perspectives de la praxis énonciative.Les parties de la thèse sont taillées sur celles de l’œuvre : le titre et le fragment autobiographique préfacier composent la partie paratextuelle, le plaidoyer pour le soufisme constitue la composante discursive argumentative, les récits hagiographiques ou la quête de la sainteté que nous avons intégrés dans une partie intitulée la composante narrative. Le processus de discursivisation et de la construction des significations soufies serait aux prises avec un autre qui est le discours théologique traditionaliste mais sans qu’il n’y ait une confrontation directe. A travers la praxis énonciative, cette réalité discursive est dévoilée et interprétées en fonction du contexte considéré lui-même comme un espace sémiotique intégré dans le parcours génératif.La sainteté analysée dans la partie de la composante narrative est saisie comme trait pertinent distinguant le discours soufi du traditionaliste et en même temps comme trait d’union de l’islam avec d’autres religions. Elle est aussi une actualisation de la relation du soufi avec le monde et avec l’instance divine tel qu’elle est perçue par l’imaginaire collectif .La liaison intime de la sainteté et de l’éthique actualisée par le texte a été analysée et interprétée dans une dimension sémiotique .Pour démontrer les limites et les modes de reproduction du soufisme musulman-savant- parle corpus objet de l’étude représentant le soufisme populaire-, le recours à la littérature soufie était permis sans pour autant aller au-delà de ce qui est contenu et suggéré par le corpusThis thesis wants to answer the following questions: how to disambiguate the Islam Report / mystical and how to make a real mystical bridge that allows to break the ice to go see what is identical and similar in other religions west. How from a hagiographic corpus of pre-colonial Morocco, project entitled extracted Tuhfat bi-al-Ikhwan Bad Manaqib chorafa Wazzan, to achieve this goal? The approach is semiotics she is cognitively legitimate and scientifically effective in achieving these objectives? Developing an intertext and enroll in educational opportunities, educational and other knowledge of a possible learning of foreign languages in general and especially FLE?Explore the mystical world is to focus on a fundamental aspect of religion and problematic. But the issue was not the same scope both in the West than in the East. In the West, secularism evacuated religion out of the public political space. In Eastern Arab Muslim, religion is now the center of the political and social life more than ever .It is exploited in political battles to gain power. The forces and parties related to political Islam are more visible and stronger than all others. But behind all these amalgams, there is always a deliberate and conscious choice of the type of hermeneutics adopted to identify the meaning of religion by establishing meanings of religious texts and the exclusion of others . Thus, political Islam is it from a literal reading of the sacred text while the mystic as an alternative reading is denigrated and even rejected. It would be important to rehabilitate within its vital space that is Islam by clarifying the configuration of its contents to see up to what point it is indicative of the desire to live differently religion au beyond the rituals and dogmas, ie more or less freely.To rearrange the content and approach, the working tool will semiotics .The fact is a mystical object of study whose meaning is to first look in the internal organization of the document, then these are disciplines such as psychology or sociology, in addition to history, that would allow us to identify the conditions of its emergence and the modes of its exercise. Opting for semiotics as the primary approach open to other disciplines leads away because of its mystical space conventionally epistemologically legitimate and who is the religious field. Thus Priority would be given to the immanence of the text while allowing the interpretation of data obtained through redeployment in the theoretical area of applied Islamic developed by Mohammed Arkoun who advocated the use of contemporary methods for approaching aspects of Islamic culture.The universe of the mystical meanings of speech contained in the corpus will be destroyed and rebuilt in recognizable and identifiable objects even to clarify its characteristics delivered by the textual structure. How uttering subject / enunciate he develops strategies to thwart the rigidity of legalistic theologians? Is it really the exercise of freedom of expression, an authentic subjective expression or it is only a false pretense or a mere illusion?To account for the identity of the subject of enunciation and its epistemological attitude, mood and ethical while providing a reading other than that of political Islam are fundamental objectives. The reopening of Koranic hermeneutics field is obligatory if the least urgent need for a real integration of the values of modernity in the Arab-Muslim culture. This is reread certain meanings related to Islam by contemporary textual approaches. The aim would be to show how an ordinary Muslim mystic -disciple - understood what he conceived as a religion that does not exclude with other religious
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Beneteau, Olivier. "L’Ascension suprême : poétique de l’épopée mystique de Jean-Baptiste Cousin de Grainville à Victor Hugo (1805-1891) »." Electronic Thesis or Diss., Angers, 2024. http://www.theses.fr/2024ANGE0003.
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Sous l’angle de la poétique, la science des principes constitutifs des formes littéraires, l’objectif de notre étude consiste, avant tout, à revaloriser le champ de l’épopée au XIXe siècle en étudiant l’évolution thématique et structurelle du genre épique à la lumière de la théologie mystique. À partir d’une vingtaine d’œuvres sélectionnées au sein d’un corpus foisonnant (dont la plupart, injustement oubliées par la postérité, sont le fruit de minores), nous entendons démontrer que l’épopée du XIXe siècle, loin de se cantonner à la tradition classique des grands modèles totémiques issus de l’Antiquité, subit, au lendemain de la Révolution, ce que nous envisageons comme un changement de paradigme. En passant progressivement d’une épopée « héroïque », pour reprendre le mot d’Henry Corbin, à une épopée dite « mystique », influencée par la revalorisation des œuvres de Dante, Milton et Klopstock, la nouvelle triade romantique, l’épopée du XIXe siècle, censée structurer la société à partir d’un événement fondateur, devient presque exclusivement visionnaire en ce qu’elle déporte son attention de la Terre vers les Cieux, de la politique vers la métaphysique.Là se trouve tout le cœur de notre thèse dont le mouvement, nourri de la « relation critique » entre littérature et mystique, porte en germe l’avenir d’un genre désormais voué à la révélation eschatologique et à la réintégration de l’âme déchue. Au-delà de la philosophie idéaliste, il s’agira surtout de prouver que les auteurs de notre corpus, éduqués dans la plus pure tradition catéchétique et sensibles aux nouveaux courants occultes et illuministes qui travaillent la conscience romantique, font de l’épopée non plus une œuvre guerrière, centrée sur la mémoire historique des hauts faits nationaux, mais une épopée métaphysique qui puise dans les concepts mystiques pour éclairer son propre fonctionnement. Inscrit au cœur du renouveau des études mystiques en Europe depuis la fin du XXe siècle, notre sujet se concentre essentiellement sur la dialectique entre la mystique, traditionnellement spécifique et intimiste, et l’épopée, par définition générique et universelle, en approfondissant l’évolution, la transformation et les limites du genre à travers les trois voies définies par la théologie néo-platonicienne depuis le pseudo-Denys l'Aréopagite –purgative, illuminative et unitive – avant de parvenir à l’ultime apocatastaseFrom the perspective of poetics, the science of the principles of literary forms, the main goal of our study is to enhance the epic sphere in 19th century by studying the structural and thematic development of the heroic genre through the mystical theology. Working from some twenty rare pieces in an abundant corpus (most of them, unfairly forgotten by posterity, are the result of minores), we intend to prove that the epic of the 19thcentury, far from being confined to the classical tradition of the great totemic models from Antiquity, undergoes, after the Revolution, what we consider as a change of paradigm. Moving from a “heroic” epic, referring to Henry Corbin, to a so-called “mystical” epic, influenced by the revaluation of Dante, Milton and Klopstock’s works, the new romantic triad, the epic of the 19th century, supposed to organize society from a founding event, become exclusively prophetic by shifting its perspective from earth to heaven, from politics to metaphysics.Here is to be encountered the keystone of our dissertation, regarding the “critical relation” between literature and mysticism, which demonstrates the evolution of a genre henceforth dedicated to eschatological revelation and reintegration of the fallen soul. Beyond german idealism, we wish to emphasise that the authors of our corpus, educated in the purest catechetical tradition and affected by the new occult and illuminist currents, make the epic no longer a work of war, focused on the historical memory of national battles, but a mystagogic form that draws on mystical concepts to clarify its own running. Related to the revival of mystical studies in Europe since the late 20th century, our subject highlights the dialectic between mysticism, traditionally individual and intimate, and the epic, by global and universal definition, exploring the transformation and limits of the poetic form through the three ways defined by Neo-Platonic theology – purgative, illuminative and unitive– until the ultimate apocatastasis
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Billoteau, Elisabeth Emmanuelle. "Julian de Norwich, mystique et théologie." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAK006.
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Quelles sont les caractéristiques d’une théologie issue de la mystique ? Telle est la question à laquelle nous tenterons de répondre à partir d’un cas particulier, celui des Showings de Julian de Norwich (XIVe-XVe s.). La version longue de cet opus nous permet d’observer un phénomène d’amplification et d’élaboration qui touche les domaines de l’anthropologie, de la christologie et de la théologie trinitaire. Puisant dans l’expérience vive, le propos théologique de Julian est traversé des affects liés à ce vécu. Julian parle de Dieu en ne cessant de parler à Dieu et en établissant avec ses « semblables dans le Christ » une communauté émotionnelle et noétique. Mais une expérience mystique ne donne pas forcément lieu à une théologie mystique au sens où l’entendent le Pseudo-Denys et Jean Gerson. C’est plutôt à une théologie prophétique et visionnaire que nous avons à faire, qui assume pleinement son caractère partiel, situé. Nous nous trouvons ici à un tournant de l’histoire de la théologie et de la spiritualité qui voit l’émergence de deux domaines séparés, celui de la théologie scolastique ou universitaire et celui de la spiritualité, là où la patristique témoignait d’une profonde unité. Les différentes méthodologies mises en œuvre dans cette recherche sont au service d’une étude qui se situe tout à la fois dans le champ de la théologie et de l’histoire de la spiritualitéWhat are the main characteristics of a theology stemming from a mystic experience ? This thesis attempts to answer this question by examining an individual case, that of The Showings of Julian of Norwich (C14th- C15th). The Long Text of this opus enables us to observe a development in the fields of anthropology, Christology and Trinitarian theology. Firmly rooted in her experience of life, Julian’s theological discourse is interwoven with the emotions drawn from that experience. Julian speaks about God in speaking to God and in establishing with her « fellow Christians » an emotional and noetic community. But a mystical experience does not automatically give birth to a mystical theology as understood by Pseudo-Dionysius and Jean Gerson. We are rather in the presence of a prophetical and visionary theology that is fully conscious of its partial, limited, and contextualised nature. We find ourselves at a turning-point in the history of theology and spirituality, which sees the emergence of two separate fields that of scholastic theology and that of spirituality, where previously patristic theology bore witness to a profound unity. The different methodologies used in this research are in the service of a study within two distinct fields : those of theology and the history of spirituality
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Jiron, Keith Isaac Akira. "The Mariology of Saint Manuel Gonzalez Garcia (1877 - 1940)." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1621952887670156.
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Jiron, Keith I. A. "The Mariology of Saint Manuel Gonzalez Garcia (1877 – 1940)." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1627398611982487.
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Bucă, Florin. "La théologie négative : source de cohérence du Corpus dionysien." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK015.
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L’ambition de cette thèse, qui se présente en sept chapitres regroupés en trois parties, est de reprendre l’ensemble du Corpus dionysien pour en définir un principe de cohérence : la théologie négative. Dans le sillage des recherches antérieures, souvent centrées sur une des œuvres qui lui sont attribuées ou sur une thématique particulière, on s’est interrogé sur l’histoire et la complexité de plusieurs concepts centraux de l’œuvre : théologie négative, symbole, hiérarchie. Et, en proposant de considérer la Hiérarchie ecclésiastique comme l’achèvement du Corpus – c’est au bref traité de la Théologie mystique qu’on attribuait volontiers cette place – nous montrons comment l’apophase ou la théologie négative s’enrichit, s’approfondit, d’une dimension liturgique, au-delà de l'affirmation et de la négationThe purpose of this thesis, consisting of seven chapters grouped under three sections, is to reconsider the whole dionysian Corpus and to define the principle of its consistency, that is negative theology. Following the previous research, often focusing on one of the treatises or a main theme, we start with the history and the complexity of several key concepts within the Corpus: negative theology, symbol, hierarchy. We suggest that Ecclesiastical Hierarchy should be considered as the final step of Dionysius’ theology (rather than Mystical Theology as usually), and that leads us to study how the apophasis or the negative theology deepens into a liturgical dimension, beyond affirmation and negation
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Murk, Jansen Saskia Monique. "Hadewijch's Mengeldichten : an examination of the theology and poetics, with a quantitative description of style." Thesis, University of Cambridge, 1988. https://www.repository.cam.ac.uk/handle/1810/272279.
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Stout, Huili Shen. "The Epistemology of Divine Love According to St. John of the Cross." University of Dayton / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1529928557614971.
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Silveira, Rosa Fernando. "Écriture du réel aux frontières de l'expérience mystique : lecture psychanalytique et théologie thérésienne." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAC029.
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Le réel, compris comme un impossible à signifier, apparait comme le point sur lequel philosophes, théologiens et psychanalystes achoppent quand ils lisent le récit d'une expérience mystique. En fait, la mystique se présente pour eux comme un réel, soit un impossible à maitriser par le langage. Pourtant les écrits de Thérèse d’Avila montrent que l’expérience mystique, au contraire, a un lien étroit avec le réel. Pour cerner ce qui, du réel, est en jeu dans ce qui, pour un mystique, constitue une expérience spirituelle singulière, nous nous appuierons d'une part sur le travail de Freud autour de la notion de trace et sur la façon dont Lacan a développé le concept de réel. D'autre part, il s'agira de mettre en perspective une théologie mystique chez Thérèse. Cette double approche marquée par l’attention à ce qui fait frontière entre le sens et le hors sens permettra d'aborder l’écriture comme un support matériel nécessaire pour reconnaitre les traces de l’émergence du réel. Cela nous permettra de postuler que le réel peut être lu comme une condition de possibilité d’existence de l’expérience mystique. À cet effet, Thérèse de Jésus sera convoquée à la fois comme mystique, soit comme celle qui a vécu une expérience avec Dieu, et à la fois comme théologienne, soit comme celle qui a réfléchi à cette expérience. Pour être en mesure de lire cette expérience vécue comme un impossible à représenter, nous nous servirons de la manière dont Freud et Lacan ont développé un savoir autour de ce réel, lu comme Dieu dans la mystique. Mais, là où Freud considérait le spirituel comme relevant du pulsionnel, Lacan définit l’expérience mystique à partir du champ de la jouissance, en l’inscrivant dans le champ de la logique signifiante dont le réel est un produit. Cela nous amènera à réinterpréter la trace inscrite dans le corps comme une dimension du réel qui résiste à la symbolisation du corps parlant. Ce rapport entre le signifiant et le réel permet de reconnaitre les savoirs psychanalytiques et mystiques comme un savoir-faire avec ce qui relève de l’impossible. Dans le cas de Thérèse, ce réel prend la forme du Dieu-Trinitaire comme vérité. Cependant, indiquer cette vérité ne lui suffit pas, car ce qui est en jeu dans cette expérience est vivre l’union avec ce Dieu qui ex-siste au langage. Le savoir-faire avec le réel en devient une conséquence possible, voire une grâceThe real, understood as something impossible to signify, appears to be the point at which philosophers, theologians, and psychoanalysts stumble when they read an account of mystical experience. In fact, mysticismis presented as an impossible real to master through language. Yet, the writing of Teresa of Avila shows that mystical experience, on the contrary, has a close link with the real. To illuminate what of the real is at stake in what, for a mystic, constitutes a singular spiritual experience, we can look to Freud's work on the notion of trace and to the way in which Lacan developed the concept of the real to gain perspective of the mystical theology of Teresa. This dual approach, marked by attention to the boundary between the tangible and the intangible,makes it possible to consider these works as necessary material support for discerning emergent traces of thereal. This allows us to postulate that real can be read as a condition of the possibility for the existence of the mystical experience. Thus, Teresa de Avila will be invoked as both a mystic, one who has lived an experience with God, and as a theologian, one who has also pondered this experience. To be able to understand this lived experience as impossible to represent, we can use the way Freud and Lacan discussions concerning the real,read here as God in mysticism. Yet, Freud considered the spiritual to be part of impulse, whereas Lacan defines the mystical experience in the field of jouissance, inscribing it in the field of signifying logic, of which the real isa product. This leads us to reinterpret the trace inscribed in the body as a dimension of real that resists the symbolic representation of the subject. This relationship between the signifier and the real makes it possible to recognize psychoanalytical and mystical knowledge as a kind of “know-how” of what is impossible. In the case of Teresa of Avila, the real takes the form of the Trinity as truth. To indicate this truth, however, is not enough for her, for what is at stake in this experience is living in union with God who ex-sist in language. In this case,the “know-how” with the real become possibly consequential, even a blessing
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Park, Tarjei. "Selfhood and #gostly menyng' in some Middle English mystics : semiotic approaches to contemplative theology." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307411.
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Bradbury, Rosalene Clare. "Identifying the Classical Theologia Crucis and in this Light Karl Barth's Modern Theology of the Cross." Thesis, University of Auckland, 2009. http://hdl.handle.net/2292/4261.
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This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed.This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).
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OLIVEIRA, ANA MÁRCIA SANTANA DE. "THE HUMAN FACE OF GOD IN THE VICTIMS: ETHIC, MYSTIC AND PROPHECY IN THEOLOGY BY JON SOBRINO." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2011. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=17431@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORO Deus de Jesus Cristo nos convoca sempre a optar pelas vítimas deste mundo. Nosso trabalho acadêmico concentra-se na esperança das mesmas e na promessa de resgatá-las como chave de leitura hermenêutica teológica. Aspira-se reconhecer que na Teologia de Jon Sobrino existe uma urgente necessidade do zelo teológico centrado no Mistério da presença misericordiosa de Deus na história. Neste sentido, amplia-se o olhar para os novos rostos de vítimas na realidade Latino- Americana e Caribenha que emergem da Globalização. E com a convicção de que fazer teologia a partir de testemunhas enriquece e aprofunda a teologia de textos, o ensejo é registrar e aclamar o rosto humano de Deus nas vítimas, enfocando a ética, a mística e a profecia à luz da teologia de Jon Sobrino.
The God of Jesus Christ calls upon us to opt for the victims of this world. Our essay focuses on the hope of these victims and on the promise of rescuing them as the key of theological hermeneutic reading. We aspire to acknowledge that in Jon Sobrino’s theology there is an urgent need for the theological concern, centered in the Mystery of God’s merciful presence throughout history. With that in mind, attention given to the new victims brought up by globalization in the reality of Latin America and Caribbean must be amplified. Our aim is to register and proclaim the human face of God in the victims, focusing on ethics, mystique and in the prophecy in the light of Jon Sobrino’s theology, with the conviction that making theology from witnesses enriches and deepens the text’s theology.
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LIMA, MARIA JANDIRA CORTES DE NOVAIS. "A MILITANT MYSTIC: REFLECTIONS ON THE POSSIBLE CONTRIBUTIONS OF DIETRICH BONHOEFFER FOR A THEOLOGY AND PASTORAL ACTION OF INTEGRATION IN THE BRAZILIAN BAPTIST CHURCH." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2008. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=11718@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROO trabalho caracteriza o dualismo no protestantismo brasileiro. Com base na análise da vida e obra Dietrich Bonhoeffer apresenta estratégias capazes de iluminar a prática da Igreja Batista no país. Primeiramente apresenta- se o problema que instigou a pesquisa: os efeitos prejudiciais do dualismo para a propagação do Evangelho. Afirma-se, também, a necessidade de uma visão integrada do ser humano que resulte em prática e teologia que considerem a inseparabilidade entre mística (vida voltada para o transcendente) e militância (vida inserida e atuante no mundo). Em seguida, trata-se do processo e estratégias pedagógicas de penetração dualista no cristianismo e da formação da teologia e da doutrina batista brasileira. Por fim, o estudo da reflexão teológica e experiência pessoal de Bonhoeffer, procura extrair maneiras de articular as dimensões espiritual e prática da vida cristã e de, assim, informar maneiras renovadas de um proceder cristão que supere o dualismo. Desse estudo, cinco pontos foram tomados como pistas para essa superação: o amor a Deus e ao próximo; a inserção da Igreja no mundo; a Igreja tomada como comunidade viva; a visão ecumênica e a dimensão ética da fé.
This work characterizes dualism in Brazilian Protestantism. Based on an analysis of the life and works of Dietrich Bonhoeffer, it presents strategies able to shine some light on the practice of the Brazilian Baptist Church in the country. Firstly, the research problem is presented: the harmful effects of dualism on the spread of the Gospel. The need for an integrated perspective of the human being, one that results in a practice and a theology that consider the inseparability between mysticism (life oriented to the transcendent) and militancy (life inserted and active in the world), is also affirmed. Next, the process and pedagogical strategies through which dualism penetrated Christianity and the formation of Brazilian Baptist theology and doctrine are discussed. Finally, the study of the theological reflection and personal experience of Bonhoeffer aims at gathering ways to articulate spiritual and practical dimensions of Christian life and, therefore, at offering renewed forms of Christian practice that surpass dualism. Out of this study five suggestions are given for overcoming dualism: love for God and the neighbor, insertion of the church in the world, the church taken as a living community, ecumenical vision, and, the ethical dimension of faith.
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Prus, Erin S. "Divine presence, gender, and the Sufi spiritual path: An analysis of Rabi’ah the Mystic’s identity and poetry." Xavier University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1274714058.
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Mariani, Ceci Maria Costa Baptista. "Marguerite Porete, teóloga do século XIII: experiência mística e teologia dogmática em O Espelho das Almas Simples de Marguerite Porete." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2091.
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The point of departure for this study was the work Le Mirouer des Simples Ames by Marguerite Porete, who belonged to a religious order in the region of The Rhine and who, according to history, lived between the second half of the XIII century and the beginning of the XIV century. It is a stimulating work which makes an important contribution to philosophical, theological and literary thinking. Our aim in this study was to explore the Christian mystic, which reached its peak in the late Middle Ages, to deepen the perception of this dynamic which is expressed as an experience of annihilation and to perceive how it unfolds in the theology. The more specific objective was to go deeper into the meaning of Marguerite Porete´s theological thinking, fundamentally mystical, and her contribution to systematic theology today, which intends not only to unite concepts and theological theory, but also to be a theology attentive to historical experience, the objective site of God´s presence, but which in spite of this, has confronted the risk of losing its contemplative dimension, the subjective site of a mystic encounter with God, thus freely transcending historical time and space. Our theological reading of Mirouer led us to perceive that the great contribution from this work lies in the explicitness of the relation between self-deprivation and liberty on the one hand and on the other, the bold affirmation that God is Graciousness, a God of delicacy, sweetness and goodness, in a world whose favored image of God is that of the almighty Father, at one time director, protector and fount of authority, a God of great majesty who remains in heaven and occasionally extends his hand across the clouds. To the God who leads an army constituted of angels and saints who exercise an intermediary function and manifest his protective and judging omnipresence, Marguerite announces the Loin-près, He who from his absolute transcendence, through graciousness, comes to us and transforms us for communion with Him
O ponto de partida dessa pesquisa foi a obra Le Mirouer des Simples Ames de Marguerite Porete, uma beguina cleriga, da região do Reno e que, segundo consta, viveu entre a segunda metade do século XIII e início do século XIV. Uma obra instigante que traz uma contribuição importante para o pensamento filosófico-teológico e literário. Nosso objetivo, com esse estudo, foi sondar a mística cristã que atinge seu ápice na alta idade média, aprofundar a percepção dessa dinâmica, que se expressa como experiência de aniquilamento, e perceber como ela se desdobra em teologia. O objetivo mais específico foi aprofundar o significado do pensamento teológico de Marguerite Porete, fundamentalmente místico, e sua contribuição para teologia sistemática hoje que pretende ser mais que reunião de conceitos, teologia teórica, mas teologia que está atenta para a experiência histórica, lugar objetivo de presença de Deus, mas que, apesar disso, tem enfrentado o risco de perder sua dimensão contemplativa, lugar subjetivo do encontro místico com Deus, transcendência livre do espaço e do tempo, portanto da história. Nossa leitura teológica do Mirouer levou-nos a perceber que a grande contribuição da obra reside na explicitação da relação entre despojamento de si e liberdade por um lado e por outro, na ousada afirmação de que Deus é Cortesia, Deus de delicadeza, doçura e bondade, num mundo cuja imagem privilegiada de Deus é o Pai poderoso, a um tempo diretor e protetor, fonte de autoridade, Deus de grande majestade que permanece no céu e que eventualmente mostra sua mão através das nuvens. Ao Deus que está à frente de um exército constituído de santos e anjos que exercem a função de intermediários e que manifestam sua onipresença protetora e julgadora, Marguerite anuncia o Loin-près, aquele que desde a sua absoluta transcendência, por cortesia, vem a nós e nos transforma para a comunhão com ele
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Kim, Sun Kwon. "L'union avec Christ chez Calvin : être sauvé et vivre en Christ." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00905834.
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Pour défendre la " Réforme" face au catholicisme qui l'accuse de supprimer les" bonnes oeuvres", Calvin, réformateur de la deuxième génération, avait dû poser comme base deux principes fondamentaux : la " certitude du salut " et la " moralité du salut ", autrement dit, la " justification " et la " sanctification ". Pour ce faire, Calvin a reprit la notion de l'union avec Christ comme idée centrale. Concernant le sujet de l'union avec Christ, notre thèse a pour but de résoudre deux problèmes. 1. quelle est la nature de l''union avec Christ chez Calvin ? 2. A présent, le Christ est aux cieux ; il est à la droite de Dieu. Il y a une distance entre Christ et le fidèle. S'il en est ainsi, comment les deux êtres s'unissent ? Quel est le sens de cette union dans cette distance ? La nature de cette union est christologique. Donc, nous avons pu trouver une analogie entre l' " union des deux natures en Christ " et l'" union du chrétien et du Christ ". Nous avons appliqué les deux notions " communicatio idiomatum " " extra calvinisticum " à la notion de l'union entre Christ et nous. D'une part, la" communicatio idiomatum " constitue, à nos yeux, la continuité entre Christ et le fidèle, ouvre la possibilité de l'échange de la personne entre deux êtres, assure la certitude du salut. D'autre part, l' "extracalvinisticum " affirme qu'il y a encore la transcendance divine dans l'union entre le Christ et le croyant. Par l'Esprit Saint en tant que lien, ils s'unissent, mais cette union se rattache à la transcendance divine. Sur ce point, nous pouvons appeler la présence du Christ la " présence absente", ce qui nous rend l'espérance eschatologique. L'union parfaite est eschatologique.
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Schmidt, Egle. "Att undervisa i mystik : kan man förmedla erfarenheter med hjälp av teorier?" Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-6037.
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Detta arbete handlar om möjligheten att inkludera mystika erfarenheter i religionsundervisningen. Jag har utgått från en intervjustudie med lärare. Studien startade med tre huvudfrågor. För det första tillfrågades lärare om de i samklang med läroplan och kursplan kunde undervisa i mystik? För det andra ställdes frågan om det finns svårigheter och didaktiska dilemman som lärare möter i mystikundervisningen? Slutligen frågades om mystikundervisningen kan bidra till meningsfullt lärande?
Några lärare såg en möjlighet, några andra dementerade att mystikundervisningen ryms inom kurs- och läroplanens ramar. Lärarna exemplifierade svårigheter med olika elevgrupper och program samt hänvisade till relevant och objektivt material som ett problem. För svaret på tredje frågan var pedagogerna eniga och bekräftade vikten av elevnärheten och läroplanens mål att utgå från elevernas livsfrågor. Redovisningen genomfördes via tematiska perspektiv, didaktiska perspektiv, erfarenhetens perspektiv och lärarrollens perspektiv.
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Johansson, Anette. "Shamanism : vad är det?" Thesis, University of Gävle, Department of Humanities and Social Sciences, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-497.
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Syftet jag har med min uppsats är att ge fyra olika perspektiv på fenomenet shamanism för att komma närmare svaret på min fråga: Vad är shamanism för något?
Perspektiven jag ger är shamanism ur ett historiskt, religionsfenomenologiskt, parapsykologiskt och kulturellt perspektiv.
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Kempster, John Hugh. "Richard Rolle, Emendatio vitae: Amendinge of Lyf, a Middle English translation, edited from Dublin, Trinity College, MS 432." The University of Waikato, 2007. http://hdl.handle.net/10289/2578.
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Emendatio vitae was the most widely copied of all Richard Rolle’s writings in fourteenth and fifteenth-century England, and yet in modern scholarship this important work and its early audience have received comparatively little scholarly attention. My aim has been to address this lacuna by producing an edition of one of the seven Middle English translations of the text - Amendinge of Lyf - with notes and glossary. In an introductory study I adopt a dual focus: Rolle’s intended audience, and the actual early readers of this particular Middle English translation. Firstly, I conclude that Rolle may have intended Emendatio vitae as a work of ‘pastoralia’, for secular priests, and therefore with a wider audience of the laity also in mind. This being the case, it demonstrates that the adaptation of traditionally eremitic contemplative writings for a general audience, so widespread in the fifteenth-century, was already stirring in Rolle’s day. Secondly, I look in detail at a specific crosssection of Rolle’s early readership: a translator, several scribes and correctors, and other early readers and owners. The striking thing about this segment of the text’s reception is its breadth, including a priest, a number of prominent lay women and men, and by the end of the fifteenth-century also Dominican and Benedictine nuns.
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Underbrink, Mary Clare. ""Le traité des autre mariages" de Jeanne Chézard de Matel (1596-1670) : vers une spiritualité de l'incarnation." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30049/document.
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Ce travail est présenté en trois parties : une édition critique du « Traité des quatre mariages » de Jeanne Chézard de Matel (Roanne 1596-Paris 1670), une analyse historico-Théologique du traité et une exploration des questions théologiques sur l’Incarnation soulevées dans ce traité qui donnent naissance à une spiritualité de l’Incarnation. Dans l’édition du texte sont présentés des recherches sur la vie de l’auteur (mystique lyonnaise, fondatrice de l’Ordre du Verbe Incarné et du Saint Sacrement), son milieu, ses sources, ses écrits et sa théologie, ainsi que des recherches sur l’histoire du traité (le manuscrit, la date de composition, le copiste, sa relation avec le « Traité des trois mariages » et les sources éventuelles de son contenu). La deuxième partie analyse le traité selon les deux thèmes de lecture biblique et de mariage spirituel. L’analyse se fait avec attention au contexte historique et aux sources, avec le but d’ouvrir une réflexion théologique sur les questions soulevées dans le traité. La troisième partie met en regard la pensée de Jeanne Chézard de Matel et la théologie contemporaine en prenant comme point commun l’expérience du lecteur actuel. L’étude explore les relations entre le temps et l’éternité et entre la Création, l’Incarnation et le Salut. Le travail aboutit à la présentation d’une spiritualité de l’Incarnation qui la comprend comme éternelle et salvatrice, une union d’amour qui lie les humains, l’un avec l’autre, et tous avec DieuThis work is presented in three parts: a critical edition of the “Treatise on the Four Marriages” of Jeanne Chézard de Matel (Roanne 1596 – Paris 1670), a historical-Theological analysis of the treatise, and an exploration of the theological questions on the Incarnation raised in this treatise, giving rise to an incarnational spirituality. The edition of the text presents research on the life of the author (a mystic from the region of Lyon, foundress of the Order of the Incarnate Word and Blessed Sacrament), her milieu, her sources, her writings, and her theology, as well as research on the history of the treatise (the manuscript, date of composition, copyist, relationship with the “Treatise on the Three Marriages”, and the sources of its content). The second part analyzes the treatise according to two themes: the reading of Scripture and spiritual marriage. The analysis, keeping in mind the treatise’s historical context and sources, seeks to open a theological reflection on the issues raised in the treatise. The third part puts Jeanne Chézard de Matel in dialogue with contemporary theologians, taking as a common point the current reader’s experience. The study explores the relationship between time and eternity and between Creation, Incarnation and Salvation. The work culminates with the presentation of a spirituality of the Incarnation, understood as an eternal and salvific union of love which binds all humans together with each other and with God
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Howells, Edward William. "Mystical consciousness and the mystical self in John of the Cross and Teresa of Avila /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9943078.
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Rudy, Gordon. "Mystical language of sensation in the later Middle Ages /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9934109.
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